(Some summaries and alternate proofs for the enunciations of Proclus’ Elements of Theology)
All multitude participates in a certain respect of The One.
A multitude is this multitude, and is therefore has some unity. But it does not have unity in virtue of itself (for it is a multitude), and so it has unity in virtue of another from the multitude. This other is either one unity among a multitude, or is is the principle of unity for the whole multitude of all things. But without some principle of unity for the whole multitude of all things, the whole becomes unthinkable- to say “all things” would be a contradiction, for the whole would not be a whole, all things would not be all.
What participates in The One, is both one and not one.
Participation in the one requires two things; unity and distinction. As unified with it, it is in someway one, and as divided from it, it is in some way many, for division from the one is possible only by some multitude.
Everything productive of another is more excellent than the nature of the thing produced.
What causes (is causing) another either makes another cause, or not. If not, it is of a more eminent nature than what has no causal power. If it creates another cause, then either the second cause is greater in power, equal, or inferior. If inferior, the enunciation is proven. If equal, then a posterior cause is equal to a prior one, which is impossible. If greater, then its very causal power is an effect of the first cause, which makes it supposedly equal, which has just been shown impossible.
More briefly, what is causing cannot cause its own priority in another. But the excellence of a cause is in its priority to other causes and effects.
The good itself is the leader of all things that in any way whatever participate in the good.
This follows from the first theorem, for the unity of anything it its good, for since all being is either a composite or simple, but both subsist by unity, and all things seek subsistence, all unity is good.
Moreover, all participation presupposes a common good, and so participation in The One presupposes a single common good of The One.
All being seeks the good, and so what is primarily good is beyond them. If it is one of them, then there is some being that would not seek the good.